Verse-by-Verse Bible Commentary
Ezekiel 11:14

Bridgeway Bible Commentary

Hope for the future (11:14-25)

Those left in Jerusalem thought they were God’s favoured people. They thought their security was guaranteed because they lived in the city where his temple was situated. They looked upon the exiles as having been cast off by God, forsaken and unclean in a foreign land (14-15). To the contrary, Ezekiel points out that the exiles are God’s favoured people, the remnant whom he has preserved. When they repent of their idolatry and rebellion, he will bring them back to their land (16-18). He will restore them to a new covenant relationship with himself, and put within them a new spirit that will make them more responsive to his will. The rebellious, however, will be punished (19-21).
As a final demonstration that God would no longer dwell among or protect the people living in Jerusalem, the chariot-throne bearing the glory of God departed from the temple, went out of the city and came to rest on a nearby mountain. God had left Jerusalem, but he was still within reach if the people decided to repent (22-23).
Now that the series of visions was finished, Ezekiel returned to normal. In spirit he was no longer in Jerusalem, but back in Babylon, where he recounted his experiences to the exiles (24-25; cf. 8:1-4).

Coffman's Commentaries on the Bible

"And the word of Jehovah came to me, saying, Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel, all of them, are they unto whom the inhabitants of Jerusalem have said, Get you far from Jehovah; unto us is this land given for a possession. Therefore say, Thus saith the Lord Jehovah: Whereas I have removed them far off among the nations, and whereas I have scattered them among the countries, yet will I be to them a sanctuary for a little while in the countries where they are come. Therefore say, Thus saith the Lord Jehovah: I will gather you from the peoples, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel."

The mention of Ezekiel's brethren in Ezekiel 11:15 is clarified so as to leave no doubt that the exiles are meant. The true Israel are identified in Ezekiel 11:15 as distinguished from the dwellers in Jerusalem. They are the despised exiles.

"Get you far from Jehovah, this land is given to us for a possession" What an arrogant, cruel, selfish people were the Jerusalemites. They were willing to write off as lost forever the deported thousands who had already been removed from Jerusalem. They had preempted for themselves the lands and houses and wealth of the exiles, and are here represented as saying to the exiles, "God is through with you!" How wrong they were.

Ezekiel's temptation to look for the "true Israel" in Jerusalem instead of among the exiles, "Sprang from the common tendency of people to judge God's kingdom upon the basis of externalities. Those in Jerusalem were wealthier; they had tradition on their side; they still had the impressive temple, etc.; and men today, no less than then, are tempted to seek the truth in the same manner, i.e., where the externals are most impressive, where wealth and tradition flourish, etc."D. G. Watt in The Preacher's Complete Homiletic Commentary (Funk and Wagnalls), p. 124.

"Far from having become outcasts, the exiles had now become the true Israel of God."J. B. Thompson, p. 111. In the light of this, Ezekiel is here instructed that his principal concern must be with the Babylonian exiles, and not with any events whatsoever in Jerusalem.

"A sanctuary for a little while" Cooke is sure that this should be rendered "a sanctuary in small measure, because the reference is to degree, rather than to time."International Critical Commentary, p. 125.

Israel was indeed restored to Palestine, and a token fulfillment of the glorious promises in the following verses actually occurred; but the complete fulfillment did not take place at all in the secular history of Israel. "The more complete fulfillment appears in the Church of Christ (Galatians 6:16), and in the Jerusalem which is above (Galatians 4:26)."E. H. Plumptre in the Pulpit Commentary, p. 191.

Calvin's Commentary on the Bible

Here God seems to rebuke the thoughtlessness of his servant, or rather the error of the people, because we said that the Prophet announced not what he privately thought, but what was commonly received. Whatever it is, God answers his complaint as we saw, and shows that even if he takes away from the midst the eminent and conspicuous, and those who seem to be the supports of a city and kingdom, yet the Church does not perish on that account, because he has hidden reasons why he preserves it, not in splendid and magnificent pomp, as men call it, but that its safety may at length excite admiration. The sum of the matter is, therefore, although not only Phalatias, but all the councillors of the king, and all the leaders of the people should perish, yet that God can work in weakness, so that the Church shall nevertheless remain safe: and so he teaches that the remnant must not be sought in that rank which was then conspicuous, but rather among men ordinary and despised. Now we understand the intention of God in this answer.

He says therefore, thy brethren, thy brethren, and the men of thy relationship. H e here recalls his servant to the exiles and the captives, of whom he himself was one, as if he would say that they were not cast out of the Church, as they were still in some estimation. For God seemed to east them off when he banished them from the promised land; but he now shows that they were reckoned among his sons although disinherited from the land of Canaan. Hence he twice repeats the name of brethren, and adds, men of thy relationship, that the Prophet might rather reckon himself also to be among the number. Those who refer this to the three exiles, weaken the vehemence of the passage, whilst they obtrude an inappropriate comment, and turn away the reader from the genuine sense of the Prophet. But rather, as I lately hinted,. God here chastises the Prophet because he perversely restricts the body of the Church to the citizens at Jerusalem; as if he said, although the Israelites are captives, yet do they seem to you foreigners? and so will you not leave them a place in the Church? They are, therefore, thy brethren, thy brethren, says he, and the men of thy relationship Hence the repetition is emphatic, and tends to this purpose, that the Prophet may cease to measure God’s grace by the safety of the city alone, as he had done. Because one man had suddenly died, he thought that all must perish. Meanwhile he did not perceive how he injured the miserable exiles, whom God had so expelled from the land of Canaan, that yet some hope of pity remained, as all the Prophets show, and as we shall soon see. This passage then is worthy of observation, that we may learn not to estimate the state of the Church by the common opinion of mankind. And so with respect to the splendor which too often blinds the eyes of the simple. For it will so happen, that we think we have found the Church where there is none, and we despair if it does not offer itself to our eyes; as we see at this day that many are astonished by those magnificent pomps which are conspicuous in the Papacy. There the name of “The Church” keeps flying bravely in the face of all: there also its marks are brought forward: the simple are attracted to the empty spectacle: so under the name of the Church they are drawn to destruction; because they determine that the Church is there where that splendor which deceives them is seen. On the other hand, many who cannot discern the Church with their eyes and point to it with the finger, accuse God of deceiving them, as if all the faithful in the world were extinct. We must hold, therefore, that the Church is often wonderfully preserved in its hiding — places: for its members are not luxurious men, or such as win the veneration of the foolish by vain ostentation; but rather ordinary men, of no estimation in the world. We have a memorable example of this, when God recalls his own Prophet from the chief leaders at Jerusalem, not to other leaders, who should attract men to wonder at themselves, but to miserable exiles, whose dispersion rendered them despicable. He shows therefore that some remnants were left even in Chaldea.

Now it follows, to whom the inhabitants of Jerusalem said, depart, ye far from the sanctuary of Jehovah, the land is given to us Here God inveighs against the arrogance of the people, which remained at home quiet and careless. For he here relates the words of the citizens of Jerusalem, because, forsooth, they preferred themselves to the exiles, nay boasted that they were alienated from the holy people because they had been dragged into exile, or had left the city of their own accord. As to their saying, depart afar off, it ought not to be taken strictly in the imperative mood; but the speech ought so to be understood, that while they depart far from the sanctuary, the land will remain as an inheritance for us. We see, therefore, that the citizens of Jerusalem pleased themselves, and were satisfied with their own ease, since they still enjoyed their country, worshipped God in the temple, and the name of a kingdom was still standing. Since therefore they so enjoyed themselves, God shows that on the contrary they were blinded with pride, since he had not entirely cast away his captives, although he afflicted them with temporal punishment. But this their boasting was very foolish, in congratulating themselves on their escape from exile. For meanwhile what was their state? In truth their king’ was treated with ignominy, and we know what happened to themselves afterwards; for they were reduced to such straits, that mothers devoured their children, and those nourished in great, luxury consumed their dung. Nay even before the city was besieged, what reason was left them for boasting in themselves! but we here perceive how great was their obstinacy in which they hardened themselves against the scourge of God. Hence they stupidly supposed that God could not subdue them. Now what is their ferocity, that they insult over the miserable exiles as if they were cast away far from God? since Ezekiel and Daniel and their companions were among these exiles. We know that Daniel’s piety was so celebrated at Jerusalem, that they all acknowledged him as the peculiar gift and ornament of his age. When, therefore, Daniel was in such estimation for superior piety, how could they erect their crests against him — since they were Conscious of many crimes, profane, full of all defilements, addicted to cruelty, fraud, and perjury, being foul in their abominations, and infamous in their intemperance?

Since therefore we see that they so boldly insulted their brethren, can we wonder that at this day the Papists also are fierce, because they retain the ordinary succession and the title of the Church, and that they say that we are cast away and cut off from the Church, and so are unworthy of enjoying either a name or a place among Christians? If, therefore, at this day the Papists are so hot against us, there is no reason why their haughtiness should disturb us; but in this mirror we may learn that it always was so. But there was another reason why the citizens of Jerusalem said that their captives were cast far away. For it was clear that their exile was the just penalty for their crimes; but meanwhile how did they dare separate themselves from others, when their life was more wicked? Lastly, since God had already passed sentence upon them, their condition could not be really different from theirs, concerning whom the judge had pronounced his opinion, but they were deaf to all the Prophets’ threats, so that they despised God, and hence that boasting which treated all as foreigners who did not remain in the land of Canaan. This passage also teaches us, that if God at any time chastises those who profess the same religion with us, yet there is no reason why we should entirely condemn them, as if they were desperate; for opportunity must be given for the mercy of God. And we must diligently mark what follows. For after the Prophet has related that the citizens of Jerusalem boasted when they thought themselves the sole survivors, God answers on the contrary, because they were cast away far among the nations, and dispersed among the lands, or through the lands, therefore I shall be to them as a small sanctuary

We see that God even here claims some place for sinners in the Church, against whom he had exercised the rigor of his judgment. He says, by way of concession, that they were cast away and dispersed, but he adds, that he was still with them for a sanctuary; nay, because they bore their exile calmly and with equanimity, they pronounce this to be a reason why he should pity them. For neither is their sentence so general that God overlooked his own elect. This promise then ought not to be extended to all the captives without discrimination, because we shall see that God included only a few. Without doubt then, this was a peculiar promise which God wished to be a consolation to his elect. He says, because they bore exile and dispersion with calmness and composure, therefore God would be a sanctuary to them But this was a gracious approval of their modesty and subjection, because they not only suffered exile but also dispersion, which was more severe. For if they had all been drawn into a distant region this had been a severe trial, but still they might have united more easily, had they not been dispersed. This second punishment was the sadder to them, because they perceived in it the material for despair, as if they could never be collected together again in one body.

thus their wrestling with these temptations was a sign of no little piety; and as some of the faithful did not demonstrate their obedience at once, yet because God knows his own, (2 Timothy 2:19,) and watches for their safety, hence he here opposes to all their miseries that protection on which their safety was founded. Because, therefore, they were dispersed through the lands, hence, says he, I will be to them a small sanctuary

The third person is here used. Interpreters make מעט , megnet, mean the noun toar, and understand it as “a small sanctuary,” although it may be taken for a paucity of men, and we may, therefore, fairly translate it “a sanctuary of security.” Although the other sense suits the passage best, that God would be a small sanctuary to the captives, so there will be an antithesis between the splendor of the visible temple and the hidden grace of God, which so escaped the notice of the Chaldeans that they rather trod it under foot, and even the Jews who still remained at Jerusalem despised it. The sanctuary, therefore, which God had chosen for himself on Mount Zion, because it deservedly attracted all eyes towards it, and the Israelites were always gazing at it, since it revealed the majesty of God, might be called the magnificent sanctuary of God: nothing of the sort was seen in the Babylonish exile: but God says, that he was to the captives as a small or contracted sanctuary This place answers to the 90^th Psalm, where Moses says, Thou, O God, hast always been a tabernacle to us, (Psalms 90:1,) and yet God had not always either a temple or a tabernacle from which he entered into a covenant with the fathers. But Moses there teaches what God afterwards represented by a visible symbol, that the fathers really thought that they truly lay hid under the shadow of God’s wings, and were not otherwise safe and sheltered unless God protected them. Moses, therefore, in the name of the fathers, celebrates the grace of God which was continual even before the sanctuary was built. So also in this place God says by a figure, that he was their sanctuary, not that he had erected an altar there, but because the Israelites were destitute of any external pledge and symbol, he reminds them that the thing itself was not entirely taken away, since God had his wings outstretched to cherish and defend them. This passage is also worthy of notice, lest the faithful should despond where God has no standard erected: although he does not openly go before them with royal ensigns to preserve them, yet they need not conclude themselves altogether deserted; but they should recall to remembrance what is here said of a small sanctuary. God, therefore, although he does not openly exhibit his influence, yet he does not cease to preserve them by a secret power, of which in this our age we have a very remarkable proof. The world indeed thinks us lost as often as the Church is materially injured, and the greater part become very anxious, as if God had deserted them. Then let this promise be remembered as a remedy, God is to the dispersed and cast away a small sanctuary; so that although his hand is hidden, yet our safety proves that he has worked powerfully in our weakness. We see then that this sense is most suitable, and contains very useful doctrine. Yet the other sense will suit, that God is “the sanctuary of a few,” because in that great multitude but few remain who are really the people of God, for the greater part was ignorant of him; since then God does not regard that multitude of the impious which was already within the Church, but only here directs his discourse towards his own elect, it is not surprising that he asserts them to be but few in number. Now it follows —

Smith's Bible Commentary

Let's turn now in our Bibles to Ezekiel, chapter 11.

Now Ezekiel is in Babylon during the time of these prophecies, but the Spirit of God transports him back to Jerusalem. And there he sees things that are transpiring in Jerusalem.

Now as a background, there are some Jewish zealots who are still in Jerusalem who have rebelled against Nebuchadnezzar and they are thinking that they are going to be successful in their rebellion. There are false prophets in Jerusalem that are encouraging the people in their rebellion, telling them that they are going to push Nebuchadnezzar right out of the picture. Jeremiah is in Jerusalem saying, "Don't listen to the false prophets. They are prophesying to you lies in the name of the Lord. You'd be much better off to surrender to the Babylonians, because if you try to resist you will be slain by the sword and the pestilence and the famine. So, surrender to Nebuchadnezzar." But Jeremiah is accused of treason and is imprisoned by Zedekiah the king.

But they have sent messengers, the false prophets, to those in Babylon, saying, "Hang loose, it won't be long. We'll defeat the Babylonians and you're going to be allowed to come back to Jerusalem. You'll be allowed to dwell in Jerusalem, so don't build houses. Just hang loose, deliverance is coming soon." But Ezekiel is there in Babylon saying, "Settle down, build houses. It's going to be a long time before there is any return back to Jerusalem. So, just realize that those that are in Jerusalem are going to be destroyed and the false prophets with them."

So, you have a confusing situation in that you have false prophets that are encouraging a soon victory over the Babylonian army. You have the true prophets of God, Ezekiel and Jeremiah, that are speaking God's truth and saying, "No, we are not going to conquer over Babylon, that God is judging the nation Israel for their sins, because they've turned against God and it's going to be a long period of judgment. You're going to be in Babylon," as Jeremiah said, "for seventy years, so make the best of it. Settle down, make the best of it there, because you're not coming back in a hurry."

Now Ezekiel is in Babylon, but there in Babylon occasionally he gets carried by the Spirit back to Jerusalem where he beholds the things that are happening in Jerusalem and he relates them to the people there in Babylon. And so in chapter 11 we have another one of these instances where:

The spirit lifted me up, and brought me unto the east gate of the LORD'S house, which looks eastward: and behold at the door of the gate there were twenty-five men; among whom I saw Jaazaniah the son of Azur ( Ezekiel 11:1 ),

Now, this is not the Jaazaniah among the twenty-five men that he had seen earlier in a vision. That was the son of Shalman, I think it was. But this is a different Jaazaniah, probably a popular name. I don't know why.

and Pelatiah the son of Benaiah, and they were the princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and they are giving wicked counsel to the city: They are saying to them, [Look,] it isn't near; let us build houses: this city is the caldron, and we be the flesh ( Ezekiel 11:1-3 ).

The destruction isn't near. The city is like a caldron in which we are protected from the fire. Babylon's fires may burn, but they won't burn us, because the city is the caldron and we are like the flesh. It's going to be a long time before the heat will ever get to us. So just go ahead and build your houses and settle down, because we are protected by this city from Babylon.

Therefore prophesy against them, prophesy, O son of man. And the Spirit of the LORD fell upon me, and said unto me, Speak; Thus saith the LORD; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them ( Ezekiel 11:4-5 ).

Notice that. God says, "I know the things that are coming into your mind, everything." That's sort of a heavy thought isn't it? " I the Lord," He said, "do search the hearts." God knows every thought that comes into your mind; nothing is hid from Him with whom we have to deal. Actually, the Bible says, "All things are naked and open before Him" ( Hebrews 4:13 ). "I know everything that comes into your minds."

Ye have multiplied your slain in this city, and ye have filled the streets thereof with slain ( Ezekiel 11:6 ).

That is, by their false counsel they have encouraged the people to rebel, but all it's going to do is multiply the number of people that will be killed. As Jeremiah was saying to them, "Surrender and you can save your lives. They will be merciful to you if you surrender. You know, they'll take you to Babylon, give you a nice place to live an all, but surrender to them, don't resist." But these men by their false prophecies encouraging them to resist were only multiplying the number of people who were to be killed.

Therefore thus saith the Lord GOD; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it ( Ezekiel 11:7 ).

So the people that have already died, they're the only ones that are going to be protected from the fire of Babylon. They are the flesh, they are the ones who are going to be protected, but you are going to be carried away captive. You're going to be led out of this city.

You have feared the sword; and I will bring a sword upon you, saith the Lord GOD. I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the LORD ( Ezekiel 11:8-10 ).

Interesting prophecy, "I shall judge you in the border of Israel." Now, when the Babylonian army came against Jerusalem and conquered it, the king, Nebuchadnezzar, remained in the city of Riblah, which is on the border of Israel. And they brought them to Nebuchadnezzar in Riblah where he judged them. Zedekiah you remember was captured and brought to Nebuchadnezzar at Riblah, and there Nebuchadnezzar killed his sons, right before his eyes, and then put his eyes out and he took him captive unto Babylon. And so a very fascinating prophecy of Ezekiel who is over in Babylon, really not knowing what's going on except by the Spirit of God, as he is taken back and sees these things and he predicts the fact that they will be judged in the borders of Israel, which indeed they were.

And this city shall not be your caldron ( Ezekiel 11:11 ),

It will not be a protection to you. It's not going to save you from the Babylonian fire.

neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel ( Ezekiel 11:11 ):

Again repeated, and thus they were.

And ye shall know that I am the LORD: for ye have not walked in my statutes ( Ezekiel 11:12 ),

God's indictment against them, "Now, you've not walked in My statutes."

neither have you executed my judgments, but have done after the manners of the heathen round about you ( Ezekiel 11:12 ).

So their failure was to not walk in the ways of the Lord, but to follow the patterns of the heathen society around them, or to succumb to the mores.

Now, there is strong pressure upon us as Christians to forsake the statutes of God and to walk according to the popular mores of our society. There's tremendous pressure in our society today to accept things that God has condemned. And this pressure of the society is such that if you dare to condemn those things that God has condemned then you're looked upon as some kind of a religious nut, a prude, a backwards individual. "Don't you realize that times have changed? We're not living back in the Victorian age any longer. This isn't a Puritan society." And this tremendous pressure, to do what? Exactly what the children of Israel did that brought their destruction. Forsake the commandments, the statutes, the judgments of God, and start living like the people around you. But we dare not, for as sure as God did judge the nation Israel, so will He judge us if we do the same things.

Now, it came to pass, when I was prophesying, that [this fellow] Pelatiah, the son of Benaiah died ( Ezekiel 11:13 ).

So while he was there prophesying to them, this guy fell over dead. That's powerful preaching.

Then I fell on my face ( Ezekiel 11:13 ),

Now, it wasn't something that Ezekiel was expecting, because it shocked him.

I fell on my face, and I cried with a loud voice, and said, Ah Lord GOD! wilt thou make a full end of the remnant of Israel? ( Ezekiel 11:13 )

Are you going to wipe them all out, Lord?

Again the word of the LORD came unto me, saying, Son of man, your brothers, even your brothers, the men of your own family, and all of the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given for a possession ( Ezekiel 11:13-15 ).

They're saying that this land is ours, we are not going to be defeated; we are not going to fall.

Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come ( Ezekiel 11:16 ).

God said, "I will watch over them in the lands where they've been driven. I will be to them a little sanctuary there." God will preserve His people even though they've been driven throughout the world.

Now, that of course, again, is another amazing prophecy, because though the Jews have been hated, scorned, discriminated against, perhaps more fiercely than any other nationality, yet, in spite of two thousand years without a homeland, they have continued to exist as a race of people. Nothing short of a divine miracle. There has been no other national ethnic group in the history of man that has been able to remain as a national identity for more than five generations without a homeland. If they don't have a nation that they can say, "That's our homeland," they have lost their national ethnic identity in five generations. That is why you never meet an Ammonite, a Hittite, Perizzite, or any of these other people that were once great and powerful nations. Because without a national homeland, they've lost their national ethnic identity. And yet the Jew remain because God made them a little sanctuary. God was watching over to preserve them and they remained an ethnic group, a national identity, for more than two thousand years after having been driven from their homeland in the first captivity of Nebuchadnezzar. Of course, they went back for a period of time, but then since 70 A.D. they've been driven out of the land and still to the present day, whether they be in China, whether they be in Germany, whether they be in Russia, whether they be in Yemen or Africa, or the United States, the Jew has been able to maintain his national identity because God has made them a sanctuary. And you can only explain it by that fact. Because no other nation, no other ethnic group has been able to maintain an identity. So the Lord promises to be a little sanctuary in all of the lands where they've been scattered.

Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel ( Ezekiel 11:17 ).

Now this is not referring to the re-gathering after the Babylonian captivity, but is more of a reference to the present re-gathering.

And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence. And I will give them one heart, and I will put a new spirit within you ( Ezekiel 11:18-19 );

Now, that has not yet been fulfilled. God is gathering them back in the land, but this new Spirit that God has promised has not yet been fulfilled. It will take place when God defeats Russia's invasion of Israel. And we'll get to that as we move on in Ezekiel chapter 39, the last verse of 39, God declares that in the day in which He is sanctified before the nations of the earth, He will again put His Spirit upon the nation of Israel. So this prophecy is relating to chapter 39 and to a day that is yet future, when God manifests Himself unto these people in such a dramatic way and He puts His Spirit upon them again.

I will give them one heart, I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh ( Ezekiel 11:19 ):

Now Paul the apostle tells us in the New Testament that blindness has happened to Israel in part until the fullness of the Gentiles be come in. God's Spirit in the present time is working primarily among the Gentile nations, among you who have been called of God. Actually, among all men. Not that the Jews are excluded, because the gospel is open to all men, but there seems to be a national blindness on these people in regards to Jesus Christ. And it is interesting, I have talked to some of them who are extremely knowledgeable of the scriptures. And you wonder, when they know the scriptures so well, why is it that they do not see that Jesus was indeed the promised Messiah? You wonder how they can just explain away those prophecies, Daniel chapter 9, Isaiah 53 , Psalm 22 , Zechariah chapters 11 through 12 and all. You wonder, how can they not see the truth that Jesus is indeed the promised Messiah? And there can only be one explanation, and that is what Paul gave us, that there is a blindness that has happened to these people.

A couple of years ago when we were in Israel and I was speaking at a congress in which the Christians from all over the world were seeking to demonstrate to Israel our support of them as a people, I received a letter from one of the rabbis in Jerusalem. And the letter was a rebuke for my being there at that congress showing support for the nation of Israel. He said, "You have no right being here, for Israel has no right to be existing as a nation." This same rabbi had sent a letter to King Hussein in Jordan and asked the Jordanian king to annex Measharim into Jordan, because they wanted nothing to do with the modern state of Israel. They said, "Israel has no right being a state, and you as a minister have no right being here supporting the nation of Israel."

Well, I had been witnessing to these guides for quite some time and they do know the scripture quite well. And I showed them the letter and I said, "Look what one of your rabbis sent me." And they read the letter and they were horrified, because they appreciate the fact that I love Israel and had been supporting Israel. And they said, "Ah, don't pay any attention to that, Chuck, they're a bunch of religious nuts. They're radicals, you know. They don't know what they're talking about. They're just religious radicals. Don't pay any attention to that." I said, "But they're rabbis." "Ah, it doesn't make any difference. They're nuts, you know, just don't pay any attention to them." And I said, "Have you ever stopped to think that those rabbis that rejected Jesus from being the Messiah were perhaps just like them, some religious fanatics? And that Jesus was indeed the Messiah, but these religious fanatics rejected Him, and here you are two thousand years later, in spite of all of the evidence, still following the religious nuts of those days." They didn't have any answer. But surely anyone looking at the evidence of prophecy and of the life of Jesus Christ must conclude that if Jesus wasn't the Messiah, there never will be a Messiah. It would be impossible for any man to come along today and prove that he was of the lineage of David. No one has his genealogy and can trace it back to David any longer. So, God is going to change their hearts, though. This stony heart is going to be turned to a heart of flesh.

Ya know, one thing about the Jewish people is that they are a very dynamic people. They're very alive. They love to sing, they love to show their feelings in dancing and in singing. And quite often over there, the bus drivers and the guides, they'll get together and they'll sit at a table and they'll start singing their Jewish, typically Jewish, songs and they really get into it. I mean it's a ya know, "Hah..." and the whole thing ya know and the dancing and they get up and they start dancing around and singing. They really get into it. And it's a lot of fun, because they are such a dynamic people. They're exciting to be around. Oh, I can hardly wait until they get turned on to Jesus Christ. With all of that excitement and all of that expression that they have when they really discover the true Messiah, what a glorious day when the heart of stone is replaced; God does a heart transplant and He puts in a heart of flesh.

That they may walk in my statutes ( Ezekiel 11:20 ),

You see, this is the thing they had failed to do and that's why the judgment was coming.

that they will keep my ordinances, and do them: that they shall be my people, and I will be their God. But as for them whose heart walks after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD ( Ezekiel 11:20-21 ).

Now, at this point, these cherubims representing the glory of God and the presence of God that was once there in the temple but was lifted from the temple, out to the porch, from the porch to the east gate. Now he watches as the Spirit of God is removed even from the east gate of the temple to the Mount of Olives, east of Jerusalem.

Then did the cherubims lift up their wings, and the wheels beside them; and the glory of the God of Israel was over them above [them]. And the glory of the LORD went up from the midst of the city, and stood upon the mountain which is on the east side of the city [the Mount of Olives]. And afterwards the spirit took me up, and brought me in a vision by the Spirit of God [back] into Chaldea [back to Babylon], to them of the captivity. So the vision that I had seen went up from me. Then I spake to them of the captivity all of the things that the LORD had showed me ( Ezekiel 11:22-25 ).

So, he was taken by the Spirit, went through these interesting experiences, and then brought back and shared with these people that were around him there the vision that God did give to him.

Now, it is interesting, the glory of the Lord, the last place there on the mount to the east of Jerusalem. It was on this same mountain that Jesus ascended into glory. It was on this same mountain that Jesus came in His entry to Jerusalem as the King, as the Messiah, fulfilling the prophecy of Zechariah, "Behold, rejoice greatly, oh daughter of Jerusalem, behold thy King cometh unto thee, but He is lowly, sitting on the colt, the foal of an ass" ( Zechariah 9:9 ). And it is upon this same mount that Jesus will return. As Zechariah said, "And He shall set His foot in that day on the Mount of Olives, and it will split in the middle" ( Zechariah 14:4 ), an all, and right there where he saw the glory of the Lord departing from the mountain there on the east, there is where the glory of God in the person of Jesus Christ will come. And again, as He comes into Jerusalem, the glory of God's presence once more returning to the land and the beautiful restoration of God and the glorious kingdom of God when it comes.

"

Dr. Constable's Expository Notes

The Lord then replied that many of the Jews in Jerusalem were saying that the Judahites who had gone into captivity were the ones that God was judging. They believed that the Jews left in Jerusalem were the remnant that God would preserve and bless. They incorrectly believed that Israel’s future lay with the Jews in Jerusalem rather than with the Jews in exile.

Dr. Constable's Expository Notes

The assurance of restoration in the future 11:14-21

Block entitled this modified disputation speech "The Gospel according to Ezekiel." [Note: Block, The Book . . ., p. 341.]

Gill's Exposition of the Whole Bible

Again the word of the Lord came unto me, saying,.... In answer to his prayer. The Targum calls it,

"the word of prophecy from the Lord;''

this was by way of comfort to the captives in Babylon, as the former was by way of threatening to the inhabitants of Jerusalem.

Henry's Complete Commentary on the Bible

      14 Again the word of the LORD came unto me, saying,   15 Son of man, thy brethren, even thy brethren, the men of thy kindred, and all the house of Israel wholly, are they unto whom the inhabitants of Jerusalem have said, Get you far from the LORD: unto us is this land given in possession.   16 Therefore say, Thus saith the Lord GOD; Although I have cast them far off among the heathen, and although I have scattered them among the countries, yet will I be to them as a little sanctuary in the countries where they shall come.   17 Therefore say, Thus saith the Lord GOD; I will even gather you from the people, and assemble you out of the countries where ye have been scattered, and I will give you the land of Israel.   18 And they shall come thither, and they shall take away all the detestable things thereof and all the abominations thereof from thence.   19 And I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their flesh, and will give them a heart of flesh:   20 That they may walk in my statutes, and keep mine ordinances, and do them: and they shall be my people, and I will be their God.   21 But as for them whose heart walketh after the heart of their detestable things and their abominations, I will recompense their way upon their own heads, saith the Lord GOD.

      Prophecy was designed to exalt every valley as well as to bring low every mountain and hill (Isaiah 40:4), and prophets were to speak not only conviction to the presumptuous and secure, but comfort to the despised and desponding that trembled at God's word. The prophet Ezekiel, having in the former part of this chapter received instructions for the awakening of those that were at ease in Zion, is in these verses furnished with comfortable words for those that mourned in Babylon and by the rivers there sat weeping when they remembered Zion. Observe,

      I. How the pious captives were trampled upon and insulted over by those who continued in Jerusalem, Ezekiel 11:15; Ezekiel 11:15. God tells the prophet what the inhabitants of Jerusalem said of him and the rest of them that were already carried away to Babylon. God had owned them as good figs, and declared it was for their good that he had sent them into Babylon; but the inhabitants of Jerusalem abandoned them, supposing those that were really the best saints to be the greatest sinners of all men that dwelt in Jerusalem. Observe, 1. How they are described: They are thy brethren (says God to the prophet), whom thou hast a concern and affection for; they are the men of thy kindred (the men of thy redemption, so the word is), thy next of kin, to whom the right of redeeming the alienated possession belongs, but who are so far from being able to do it that they have themselves gone into captivity. They are the whole house of Israel; God so accounts of them because they only have retained their integrity, and are bettered by their captivity. They were not only of the same family and nation with Ezekiel, but of the same spirit; they were his hearers, and he had communion with them in holy ordinances; and perhaps upon that account they are called his brethren and the men of his kindred. 2. How they were disowned by the inhabitants of Jerusalem; they said of them, Get you far from the Lord. Those that were at ease and proud themselves scorned their brethren that were humbled and under humbling providences. (1.) They cut them off from being members of their church. Because they had separated themselves from their rulers and in compliance with the will of God had surrendered themselves to the king of Babylon, they excommunicated them, and said, "Get you far from the Lord; we will have nothing to do with you." Those that were superstitious were very willing to shake off those that were conscientious, and were severe in their censures of them and sentences against them, as if they were forsaken and forgotten of the Lord and were cut off from the communion of the faithful. (2.) They cut them off from being members of the commonwealth too, as if they had no longer any part or lot in the matter: "Unto us is this land given in possession, and you have forfeited your estates by surrendering to the king of Babylon, and we have thereby become entitled to them." God takes notice of, and is much displeased with, the contempt which those that are in prosperity put upon their brethren that are in affliction.

      II. The gracious promises which God made to them in consideration of the insolent conduct of their brethren towards them. Those that hated them and cast them out said, Let the Lord be glorified; but he shall appear to their joy,Isaiah 66:5. God owns that his hand had gone out against them, which had given occasion to their brethren to triumph over them (Ezekiel 11:16; Ezekiel 11:16): "It is true I have cast them far off among the heathen and scattered them among the countries; they look as if they were an abandoned people, and so mingled with the nations that they will be lost among them; but I have mercy in store for them." Note, God takes occasion from the contempts which are put upon his people to speak comfort to them, as David hoped God would reward him good for Shimei's cursing. His time to support his people's hopes is when their enemies are endeavouring to drive them to despair. Now God promises,

      1. That he will make up to them the want of the temple and the privileges of it (Ezekiel 11:16; Ezekiel 11:16): I will be to them as a little sanctuary, in the countries where they shall come. Those at Jerusalem have the temple, but without God; those in Babylon have God, though without the temple. (1.) God will be a sanctuary to them; that is, a place of refuge; to him they shall flee, and in him they shall be safe, as he was that took hold on the horns of the altar. Or, rather, they shall have such communion with God in the land of their captivity as it was thought could be had nowhere but in the temple. They shall there see God's power and his glory, as they used to see them in the sanctuary; they shall have the tokens of God's presence with them, and his grace in their hearts shall sanctify their prayers and praises, as well as ever the altar sanctified the gift, so that they shall please the Lord better than an ox or bullock. (2.) He will be a little sanctuary, not seen or observed by their enemies, who looked with an evil and an envious eye upon that house at Jerusalem which was high and great, 1 Kings 9:8. They were but few and mean, and a little sanctuary was fittest for them. God regards the low estate of his people, and suits his favours to their circumstances. Observe the condescensions of divine grace. The great God will be to his people a little sanctuary. Note, Those that are deprived of the benefit of public ordinances, if it be not their own fault, may have the want of them abundantly made up in the immediate communications of divine grace and comforts.

      2. That God would in due time put an end to their afflictions, bring them out of the land of their captivity, and settle them again, them or their children, in their own land (Ezekiel 11:17; Ezekiel 11:17): "I will gather even you that are thus dispersed, thus despised, and given over for lost by your own countrymen; I will gather you from the people, distinguish you from those with whom you are mingled, deliver you from those by whom you are held captives, and assemble you in a body out of the countries where you have been scattered; you shall not come back one by one, but all together, which will make your return more honourable, safe, and comfortable; and then I will give you the land of Israel, which now your brethren look upon you as for ever shut out from." Note, It is well for us that men's severe censures cannot cut us off from God's gracious promises. There are many that will be found to have a place in the holy land whom uncharitable men, by their monopolies of it to themselves, had secluded from it. I will give you the land of Israel, give it to you again by a new grant, and they shall come thither. If there be any thing in the change of the person from you to them, it may signify the posterity of those to whom the promise is made. "You shall have the title as the patriarchs had, and those that come after shall have the possession."

      3. That God by his grace would part between them and their sins, Ezekiel 11:18; Ezekiel 11:18. Their captivity shall effectually cure them of their idolatry: When they come thither to their own land again they shall take away all the detestable things thereof. Their idols, that had been their delectable things, should now be looked upon with detestation, not only the idols of Babylon, where they were captives, but the idols of Canaan, where they were natives; they should not only not worship them as they had done, but they should not suffer any monuments of them to remain: They shall take all the abominations thereof thence. Note, Then it is in mercy that we return to a prosperous estate, when we return not to the sins and follies of that state. What have I to do any more with idols?

      4. That God would powerfully dispose them to their duty; they shall not only cease to do evil, but they shall learn to do well, because there shall be not only an end of their troubles, but a return to their peace.

      (1.) God will plant good principles in them; he will make the tree good, Ezekiel 11:19; Ezekiel 11:19. This is a gospel promise, and is made good to all those whom God designs for the heavenly Canaan; for God prepares all for heaven whom he has prepared heaven for. It is promised, [1.] That God will give them one heart, a heart entire for the true God and not divided as it had been among many gods, a heart firmly fixed and resolved for God and not wavering, steady and uniform, and not inconstant with itself. One heart is a sincere and upright heart, its intentions of a piece with its professions. [2.] That he will put a new spirit within them, a temper of mind agreeable to the new circumstances into which God in his providence would bring them. All that are sanctified have a new spirit, quite different from what it was; they act from new principles, walk by new rules, and aim at new ends. A new name, or a new face, will not serve without a new spirit. If any man be in Christ, he is a new creature. [3.] That he will take away the stony heart out of their flesh, out of their corrupt nature. Their hearts shall no longer be, as they have been, dead and dry, and hard and heavy, as a stone, no longer incapable of bearing good fruit, so that the good seed is lost upon it, as it was on the stony ground. [4.] That he will give them a heart of flesh, not dead or proud flesh, but living flesh; he will make their hearts sensible of spiritual pains and spiritual pleasures, will make them tender, and apt to receive impressions. This is God's work, it is his gift, his gift by promise; and a wonderful and happy change it is that is wrought by it, from death to life. This is promised to those whom God would bring back to their own land; for then such a change of the condition is for the better indeed when it is accompanied with such a change of the heart; and such a change must be wrought in all those that shall be brought to the better country, that is, the heavenly.

      (2.) Their practices shall be consonant to those principles: I will give them a new spirit, not that they may be able to discourse well of religion and to dispute for it, but that they may walk in my statues in their whole conversation and keep my ordinances in all acts of religious worship, Ezekiel 11:20; Ezekiel 11:20. These two must go together; and those to whom God has given a new heart and a new spirit will make conscience of both; and then they shall be my people and I will be their God. The ancient covenant, which seemed to be broken and forgotten, shall be renewed. By their idolatry, it should seem, they had cast God off; by their captivity, it should seem, God had cast them off. But when they were cured of their idolatry, and delivered out of their captivity, God and his Israel own one another again. God, by his good work in them, will make them his people; and then, by the tokens of his good-will towards them, he will show that he is their God.

      III. Here is a threatening of wrath against those who hated to be reformed. As, when judgments are threatened, the righteous are distinguished so as not to share in the evil of those judgments, so, when favours are promised, the wicked are distinguished so as not to share in the comfort of those favours; they have no part nor lot in the matter, Ezekiel 11:21; Ezekiel 11:21. But, as for those that have no grace, what have they to do with peace? Observe, 1. Their description. Their heart walks after the heart of their detestable things; they have as great a minds to worship devils as devils have to be worshipped. Or, in opposition to the new heart which God gives his people, which is a heart after his own heart, they have a heart after the heart of their idols; in their temper and practice they conformed to the characters and accounts given them of their idols, and the ideas they had of them, and of them they learned lewdness and cruelty. Here lies the root of all their wickedness, the corruption of the heart; as the root of their reformation is laid in the renovation of the heart. The heart has its walks, and according as those are the man is. 2. Their doom. It carries both justice and terror in it: I will recompense their way upon their own heads; I will deal with them as they deserve. There needs no more than this to speak God righteous, that he does but render to men according to their deserts: and yet such are the deserts of sin that there needs no more than this to speak the sinner miserable.